The festival endures three days, at the end of which the greatest part of the property of the bridegroom, even if he were previously in easy circumstances, has been wasted in this strange kind of riot and dissipation. Paco, the Gypsy of Badajoz, attributed his ruin to the extravagance of his marriage festival; and many other Gitános have confessed the same thing of themselves. They said that throughout the three days they appeared to be under the influence of infatuation, having no other wish or thought but to make away with their substance; some have gone so far as to cast money by handfuls into the street. Throughout the three days all the doors are kept open, and all corners, whether Gypsies or Busné, welcomed with a hospitality which knows no bounds. In nothing do the Jews and Gitános more resemble each other than in their marriages, and what is connected therewith. In both sects there is a betrothment: amongst the Jews for seven, amongst the Gitános for a period of two years. In both there is a wedding festival, which endures amongst the Jews for fifteen and amongst the Gitános for three days, during which, on both sides, much that is singular and barbarous occurs, which, however, has perhaps its origin in antiquity the most remote. But the wedding ceremonies of the Jews are far more complex and allegorical than those of the Gypsies, a more simple people. The Nazarene gazes on these ceremonies with mute astonishment; the washing of the bride—the painting of the face of herself and her companions with chalk and carmine—her ensconcing herself within the curtains of the bed with her female bevy, whilst the bridegroom hides himself within his apartment with the youths his companions—her envelopment in the white sheet, in which she appears like a corse, the bridegroom’s going to sup with her, when he places himself in the middle of the apartment with his eyes shut, and without tasting a morsel. His going to the synagogue, and then repairing to breakfast with the bride, where he practises the same self-denial—the washing of the bridegroom’s plate and sending it after him, that he may break his fast—the binding his hands behind him—his ransom paid by the bride’s mother—the visit of the sages to the bridegroom—the mulct imposed in case he repent—the killing of the bullock at the house of the bridegroom—the present of meat and fowls, meal and spices, to the bride—the gold and silver—that most imposing part of the ceremony, the walking of the bride by torchlight to the house of her betrothed, her eyes fixed in vacancy, whilst the youths of her kindred sing their wild songs around her—the cup of milk and the spoon presented to her by the bridegroom’s mother—the arrival of the sages in the morn—the reading of the Ketuba—the night—the half-enjoyment—the old woman—the tantalising knock at the door—and then the festival of fishes which concludes all, and leaves the jaded and wearied couple to repose after a fortnight of persecution.